Now, "before the category of confirmation or refutation can be introduced, there must be something which _means_ to mean something". Let us therefore introduce a further complexity into the illustration. Let us suppose that the smell occurs at a later date, and is then "aware of something else which it means, which it intends to effect by an operation incited by it and without which its own presence is abortive, and, so to say, unjustified, senseless". Here we have something "which is contemporaneously aware of meaning something beyond itself, instead of having this meaning ascribed to it by another at a later period. _The odor knows the rose_, _the rose is known by the odor_, and the import of each term is constituted by the relationship in which it stands to the other". (p. 88). This is the genuine 'cognitional' experience. When the odor recurs 'cognitionally', both the odor and the rose are present in the same experience, though both are not present in the same way. "Things can be presented as absent, just as they can be presented as hard or soft". The enjoyment of the rose is present as _going_ to be there in the same way that the odor is. "The situation is inherently an uneasy one--one in which everything hangs upon the performance of the operation indicated; upon the adequacy of movement as a connecting link, or real adjustment of the thing meaning and the thing meant. Generalizing from this instance, we get the following definition: An experience is a knowledge, if in its quale there is an experienced distinction and connection of two elements of the following sort: one means or intends the presence of the other in the same fashion in which it itself is already present, while the other is that which, while not present in the same fashion, must become present if the meaning or intention of its companion or yoke-fellow is to be fulfilled through the operation it sets up". (p. 90).